Ancient Tales and Folk-Lore of Japan, Richard Gordon Smith [best ebook reader ubuntu .txt] 📗

her mountain village she came to a thick copse, and standing at the edge of it was a man whom O Kimi at first took to be her lover. On approaching she found that it was not Kurosuke, but a very handsome youth of twenty-three years. He did not speak to her; in fact, he kept a little away. If she advanced, he receded. So handsome was the youth, O Kimi felt that she loved him. ‘Oh how my heart beats for him!’ said she. ‘After all, why should I not give up Kurosuke? He is not good-looking like this man, whom I love already before I have even spoken to him. I hate Kurosuke, now that I see this man.’

As she said this she saw the figure smiling and beckoning, and, being a wicked girl, loose in her morals, she followed him and was seen no more. Her family were much exercised in their minds. A week passed, and O Kimi San did not return.

A few days later Tamae, the sixteen-year-old daughter of Kinsaku, who was secretly in love with the son of the village Headman, was awaiting him in the temple grounds, standing the while by the stone figure of Jizodo (Sanskrit, Kshitigarbha, Patron of Women and Children). Suddenly there stood near Tamae a handsome youth of twenty-three years, as in the case of O Kimi; she was greatly struck by the youth’s beauty, so much so that when he took her by the hand and led her off she made no effort to resist, and she also disappeared.

And thus it was that nine girls of amorous nature disappeared from this small village. Everywhere for thirty miles round people talked and wondered, and said unkind things.

In Okiyama village itself the elder people said:

‘Yes: it must be that our children’s immodesty since the ‘Bon Odori’ has angered Yenoki San: perhaps it is he himself who appears in the form of this handsome youth and carries off our daughters.’

Nearly all agreed in a few days that they owed their losses to the Spirit of the Yenoki Tree; and as soon as this notion had taken root the whole of the villagers locked and barred themselves in their houses both day and night. Their farms became neglected; wood was not being cut on the mountain; business was at a standstill. The rumour of this state of affairs spread, and the Lord of Kishiwada, becoming uneasy, summoned Sonobé Hayama, the most celebrated swordsman in that part of Japan.

‘Sonobé, you are the bravest man I know of, and the best fighter. It is for you to go and inspect the tree where lodges the spirit of Yenoki. You must use your own discretion. I cannot advise as to what it is best that you should do. I leave it to you to dispose of the mystery of the disappearances of the nine girls.’

‘My lord,’ said Sonobé, ‘my life is at your lordship’s call. I shall either clear the mystery or die.’

After this interview with his master Sonobé went home. He put himself through a course of cleansing. He fasted and bathed for a week, and then repaired to Okiyama.

This was in the month of October, when to me things always look their best. Sonobé ascended the mountain, and went first to the temple, which he reached at three o’clock in the afternoon, after a hard climb. Here he said prayers before the god Fudo for fully half an hour. Then he set out to cross the short valley which led up to the Okiyama mountain, and to the tree which held the spirit of the one-eyed priest, Yenoki.

It was a long and steep climb, with no paths, for the mountain was avoided as much as possible by even the most adventurous of woodcutters, none of whom ever dreamed of going up as far as the Yenoki tree. Sonobé was in good training and a bold warrior. The woods were dense; there was a chilling damp, which came from the spray of a high waterfall. The solitude was intense, and once or twice Sonobé put his hand on the hilt of his sword, thinking that he heard some one following in the gloom; but there was no one, and by five o’clock Sonobé had reached the tree and addressed it thus:

‘Oh, honourable and aged tree, that has braved centuries of storm, thou hast become the home of Yenoki’s spirit. In truth there is much honour in having so stately a lodging, and therefore he cannot have been so bad a man. I have come from the Lord of Kishiwada to upbraid him, however, and to ask what means it that Yenoki’s spirit should appear as a handsome youth for the purpose of robbing poor people of their daughters. This must not continue; else you, as the lodging of Yenoki’s spirit, will be cut down, so that it may escape to another part of the country.’

At that moment a warm wind blew on the face of Sonobé, and dark clouds appeared overhead, rendering the forest dark; rain began to fall, and the rumblings of earthquake were heard.

Suddenly the figure of an old priest appeared in ghostly form, wrinkled and thin, transparent and clammy, nerve-shattering; but Sonobé had no fear.

‘You have been sent by the Lord of Kishiwada,’ said the ghost. ‘I admire your courage for coming. So cowardly and sinful are most men, they fear to come near where my spirit has taken refuge. I can assure you that I do no evil to the good. So bad had morals become in the village, it was time to give a lesson. The villagers’ customs defied the gods. It is true that I, hoping to improve these people and make them godly, assumed the form of a youth, and carried away nine of the worst of them. They are quite well. They deeply regret their sins, and will reform their village. Every day I have given them lectures. You will find them on the “Mino toge,” or second summit of this mountain, tied to trees. Go there and release them, and afterwards tell the Lord of

[paragraph continues] Kishiwada what the spirit of Yenoki, the one-eyed priest, has done, and that it is always ready to help him to improve his people. Farewell!’

No sooner had the last word been spoken than the spirit vanished. Sonobé, who felt somewhat dazed by what the spirit had said, started off nevertheless to the ‘Mino toge’; and there, sure enough, were the nine girls, tied each to a tree, as the spirit had said. He cut their bonds, gave them a lecture, took them back to the village, and reported to the Lord of Kishiwada.

Since then the people have feared more than ever the spirit of the one-eyed priest. They have become completely reformed, an example to the surrounding villages. The nine houses or families whose daughters behaved so badly contribute annually the rice eaten by the priests of Fudo-myo-o Temple. It is spoken of as ‘the nine-families rice of Oki.’

Footnotes

259:1 Fukuga Sei said that this was an old story told him by his nurse, who was a native of the village of Okiyama; also, that a solid gold Buddha, eighteen inches in height, had been stolen from the temple three years ago.

48. XLII. The Spirit of the Lotus Lily

XLII THE SPIRIT OF THE LOTUS LILY

FOR some time I have been hunting for a tale about the lotus lily. My friend Fukuga has at last found one which is said to date back some two hundred years. It applies to a castle that was then situated in what was known as Kinai, now incorporated into what may be known as the Kyoto district. Probably it refers to one of the castles in that neighbourhood, though I myself know of only one, which is now called Nijo Castle.

Fukuga (who does not speak English) and my interpreter made it very difficult for me to say that the story does not really belong to a castle in the province of Idzumi, for after starting it in Kyoto they suddenly brought me to Idzumi, making the hero of it the Lord of Koriyama. In any case, I was first told that disease and sickness broke out in Kinai (Kyoto). Thousands of people died of it. It spread to Idzumi, where the feudal Lord of Koriyama lived, and attacked him also. Doctors were called from all parts; but it was no use. The disease spread, and, to the dismay of all, not only the Lord of Koriyama but also his wife and child were stricken.

There was a panic terror in the country—not that the people feared for themselves, but because they were in dread that they might lose their lord and his wife and child. The Lord Koriyama was much beloved. People flocked to the castle. They camped round its high walls, and in its empty moats, which were dry, there having been no war for some time.

One day, during the illness of this great family, Tada Samon, the highest official in the castle (next to the Lord Koriyama himself), was sitting in his room, thinking what was best to be done on the various questions that were awaiting the Daimio’s recovery. While he was thus engaged, a servant announced that there was a visitor at the outer gate who requested an interview, saying that he thought he could cure the three sufferers.

Tada Samon would see the caller, whom the servant shortly after fetched.

The visitor turned out to be a yamabushi (mountain recluse) in appearance, and on entering the room bowed low to Samon, saying

‘Sir, it is an evil business—this illness of our lord and master—and it has been brought about by an evil spirit, who has entered the castle because you have put up no defence against impure and evil spirits. This castle is the centre of administration for the whole of the surrounding country, and it was unwise to allow it to remain un-fortified against impure and evil spirits. The saints of old 1 have always told us to plant the lotus lily, not only in the one inner ditch surrounding a castle, but also in both ditches or in as many as there be, and, moreover, to plant them all around the ditches. Surely, sir, you know that the lotus, being the most emblematic flower in our religion, must be the most pure and sacred; for this reason it drives away uncleanness, which cannot cross it. Be assured, sir, that if your lord had not neglected the northern ditches of his castle, but had kept them filled with water, clean, and had planted the sacred lotus, no such evil spirit would have come as the present sent by Heaven to warn him. If I am allowed to do so, I shall enter the castle to-day and pray that the evil spirit of sickness leave; and I ask that I may be allowed to plant lotuses in the northern moats. Thus only can the Lord of Koriyama and his family be saved.’

Samon nodded in answer, for he now remembered that the northern moats had neither lotus nor water, and that this was partly his fault—a matter of economy in connection with the estates. He interviewed his master, who was more sick than ever. He called all the Court officials. It was decided that the yamabushi should have his way. He was told to carry out his ideas as he thought best. There was plenty of money, and there were hundreds of hands ready to help him—anything to save the master.

The yamabushi washed his body, and prayed that the evil spirit of sickness should leave the castle. Subsequently he superintended the cleansing and repairing of the northern moats, directing the people to fill them with water and plant lotuses. Then he disappeared mysteriously—vanished almost